Tafsir of Al-Mu'minoon 23:53

The pronoun refers to what the term ummah (nation) denotes, namely its constituents, if it is taken to mean "creed," or to the ummah itself if it is taken to mean "group." It is permissible that ummah refers initially to the "creed," and upon the return of the pronoun to it, the meaning shifts to "group," based on the rhetorical figure of istikhdam (using a word to denote a meaning different from its primary referent). The intent is to narrate the opposition to the command that appeared among the nations of the messengers (peace be upon them).

The fa (in fataqatta'u) indicates the sequence of their disobedience following the command, to further emphasize the reprehensibility of their condition. Taqatta'u carries the meaning of qatta'u (they severed), just as taqaddama carries the meaning of qaddama. By "their affair" is meant the affair of their religion, either by assuming a genitive construction or by treating the genitive as definite—that is, they severed the affair of their religion and turned it into different religions despite its inherent unity. It is also permissible that taqattu' implies dispersion; in this case, amrahum is in the accusative by the removal of the preposition, meaning they dispersed or formed factions regarding their affair. According to the Kufans—who allow for a definite noun to be a tamyeez (specification)—amrahum may be accusative as a tamyeez.

Zuburan—meaning pieces—is the plural of zaboor, which means a group. This is supported by the reading zuburan (with a damma on the za and a fatha on the ba), as it is famously established in the pluralization of zubrah, meaning a piece. It is a state (hal) of "their affair," or of the waw in taqatta'u, or it is a second object to the verb, as it implies the meaning of "they made."

It is also said that it is the plural of zaboor (book), from the root zabartu (I wrote). In this interpretation, it is a second object to taqatta'u, which is imbued with the sense of "making": they severed the affair of their religion, making it into books. It is also permissible for it to be a hal of "their affair," considering taqatta'u to be intransitive, i.e., they dispersed regarding their affair while it was, in their view, like the heavenly books. It is also suggested that it is a hal of destination or accusative due to the removal of the preposition, i.e., "into books." Interpreting zuburan as "books" is narrated from Qatada by a group, as found in al-Durr al-Manthur; however, the hidden nature of the meaning in that view is not obscured, and it hardly holds up without interpretation—so reflect upon this.

It has also been read as zubran with a quiescent ba, for the sake of lightness, similar to rusl for rusul.

The word fataqatta'u appears here with the fa to signal that this occurred immediately following the command, containing a hyperbole in condemnation, as we have indicated. In Surah al-Anbiya, it appeared with the waw, so it admits the meaning of the fa, but also allows for the possibility that their fragmentation occurred after the command.

Here, the phrase wa ana rabbukum fattaqoon (And I am your Lord, so fear Me) appears. This is more profound in intimidation and warning than the phrase in that other surah: wa ana rabbukum fa'budoon (And I am your Lord, so worship Me). This is because the present verse follows the destruction of many groups—the people of Noah and the nations that came after them. In that other surah, although the story of Noah and those before him is also mentioned, it is followed by what indicates complete benevolence and kindness in the stories of Job, Zechariah, and Mary. Thus, the command for worship was appropriate for the One who possesses such attributes (Exalted is He). Abu Hayyan stated this. What he mentioned first is not sufficient for the intended meaning, and concerning the second point, it is said that it is based on the idea that the verse is an appendage to the preceding stories or to the story of Jesus (peace be upon him), not the beginning of a new discourse; in that case, the mentioned point would not yield that [result], unless it is intended that it occurred in the narrative for this specific reason. So contemplate this.

Every faction among those who formed parties is joyful with what they possess from the affair they have chosen. They are happy and their hearts are opened, meaning they are impressed with it and believe it to be the truth. In this, there is a condemnation of those factions, which is evident.